—death—and he himself would seek treatment through ḥijāma (cupping) and other therapies.

Likewise, there are mutawātir narrations from him—besides what is already in the Qur’an—concerning the description of Paradise and Hellfire; the mention of the Throne, the angels and the jinn; his mission to both of the two weighty creations, humankind and the jinn; the names and attributes of Allah that he taught; the ordeal a person faces in the grave, together with its punishment or bliss; the entry of certain major sinners from his community into the Fire and their eventual release through his intercession and the intercession of others; his Basin; the believers’ vision of Allah on the Day of Resurrection; Allah’s reckoning of His servants; and much else besides.

Among the reports that have reached the level of mass transmission is that he used to dispatch envoys to monarchs, inviting them to believe in Allah and in what he had brought: to the rulers of Yemen, of al-Shām, Egypt and Iraq, and to the kings among the idolaters, the Jews, the Christians and the Zoroastrians, after he had fought the Jews time after time.

It is also mutawātir that he rode horses, camels, mules and donkeys; that he stoned the married adulterer on more than one occasion; that he severed the hand of the thief; that he flogged the wine-drinker; that while travelling he shortened the four-rakʿah prayers to two rakʿahs; that at ʿArafah he combined the noon and afternoon prayers, and at Muzdalifah he combined the sunset and night prayers; that at Minā he prayed two-rakʿah prayers; and that he commanded